The Chronological Order Of The Signs Of The Reappearance Of Imam AlMahdi, May Allah expedite His Reappearance
Signs of The Reappearance Of AlImam AlMahdi
Preparation for Imam AlMahdi reappearance Events
Related Miscellaneous Issues
Imam AlMahdi (AJ) Reappearance Signs Reserach References
Obviously, selecting the sources of Prophetic statements and Imams' narratives, and evaluating their credibility, is a crucial matter for any research work, which determines the thoroughness of its results, and to what extent they are compatible with reality.
That what makes us wander about: The sources of which school of thought, sect, or ethnicity shall we follow?
As we are dealing with a matter of life and death, tragedies, accountability to Allah, and abolishment of repentance; and like any neutral and objective research work that aims to secure the accuracy of the results and their compatibility with the properties of the signs and their sequence, we have to use all sources, without any religious, sectarian, or ethnic discrimination.
How could we be certain of the credibility of the Prophetic statements and Imams' narratives, by the time when every sect and ethnicity stick to their sources, and shed doubt on the accuracy of the sources and narrators of the other sects and groups, and the way they document their narratives? If we exclude the Prophetic statements and Imams' narratives, about the verifiability of which there is no unanimous agreement, we shall have only but a few of them, and that does not satisfy our aim of discovering the detailed properties of the signs and their sequence. Not only that, but even the scholars of the same sect are not in agreement about the verifiability of the Prophetic statements and Imams' narratives found in the books of their sect.
The present intolerant method of all sects, schools of thought, and ethnicities, in refusing to deal with the narratives of the other sides, even the competition between the researchers of the same sect, have led to severe haziness in defining and understanding the signs and their sequence of occurrence, and confused the people’s minds, and made them uninterested in the signs.
Because of the scariness of the sources of each sect, their thinkers resorted to arbitrary interpretations of the narratives without any authority. Because those thinkers are aware of the weakness of their interpretations, they protected themselves by the following methods:
• They insisted on their fanatic refusal of the sources of the other sides; as it is possible that in these sources there are what prove the inaccuracy of the results they have arrived at.
• They impose a religious halo on the results of their investigations to prevent the listeners and readers from criticizing them or disputing with their ideas.
• They use the proverb: “A true word, intending falsehood”, and resort to the principle of: “Allah defaces what He desire, and confirms” and also to the concept of 'Albeda' (which means that all predestinated matters and events are subject to different manifestation subject to the will of Allah). So that, eventually many of the signs may not happen. Then they finally say: "And Allah knows better".
• Asserting that all the signs are non-inevitable, except five! If you read the texts of the narratives regarding what are those described to be inevitable signs you will find out that they are more than ten! Refer to chapter: "Types of Imam AlMahdi Reappearance Signs".
And yet, there is another problem…
It is clear that there are doubts about some Prophetic statements of Messenger Mohammad (S) and the narratives of the Imams (AS).
Regarding the events of the end of time and the signs of the reappearance of Imam AlMahdi (AJ), there are many narratives that state that Messenger Mohammad (S) and the Imams (AS) spoke much and in details about it, in many occasions. Where can we find most of these Prophetic statements and Imams' narratives?
A striking example which came through many references and documentations: "They said: The Messenger of Allah (S) led the dawn prayers, mounted the pulpit and spoke to us till noon prayers time; then he dismounted and led the noon prayers, then mounted the pulpit and spoke to us till afternoon prayers time; then he dismounted and led the prayers, then mounted the pulpit and spoke to us till sun set, and he informed us about what had been and what will be till the day of judgment. Some memorized it and some forgot it". (Kitab Alfitan, Na’eem bin Hamad Almaroozi, p 8/ Albokhari vol3, p 1166, and other sources.
Where are the details of what he talked about, for more than twelve hours, regarding what had been and what will be till the day of judgment?
How strange! They deal with the words and deeds of the Prophet (S) with the logic of: "Some memorized it and some forgot it"!
• It is well known that illiteracy was common place among the Arabs during the ignorance era, and those who were able to read and write were only few, and many of the Prophetic statements and Imams' narratives had not been documented, or not been written accurately, nor they were well kept or memorized, eventually they were lost. What had reached us is but some excerpts, with many phrases changing position, or the opinions of those who related them were added to the original manuscript. Do not imagine that the books of the Prophetic statements and the elegantly produced narratives, which you find now, had the same condition they had during the early centuries of Islam. The original sources were written on pieces of hide, on parchments of palm trees branches, or on chits of paper, hand written in a script not all their letters were understood, and in many copies, which had been subject to tear and wear.
• History books tell us that the pages in which the Prophetic statements of the Messenger (S) had been collected were burned, more than once, during the first years after him; and that those who memorized the Prophetic statements had been prevented from writing them or even pronouncing them.
• It is also known that the Imams of Ahlulbayt (People of the Prophetic House), the safe guardians of the Prophetic statements of the prophet (S), and the bastion of knowledge, had been persecuted, cornered, and killed, them and their followers, to the extent that complete parts of their history are missing.
• Together with that, when the Islamic state area became vast and wide, and centres of knowledge changed places between its cities and its subsequent decline, the sources of the Prophetic statement and the narratives were dispersed, and were translated to other languages, their Arabic original manuscripts being lost, or are to be found in many libraries and museums of the world, far from our eyes. And of course the scholars of the Islamic schools of thought will not acknowledge them, because they are not documented in their present day sources.
• All schools of thought admit that some of their men had altered Prophetic statements and Imams' narratives, either intentionally, carelessly, or by ignorance. They deleted or added. Some even invented them, and related them to the Prophet (S) and the Imams (AS) and the companions, claiming that it is in the interest of the nation.
• All of the sources of the Prophetic statement found today had been composed after the third Hijri century, and they rely on: "I heard so and so saying that so and so said, from so and so…".
These are facts which we should acknowledge and take into consideration when we analyse Prophetic statements and Imams' narratives.
What is to be done then? How do we choose sources of the Prophetic statement?
Imam Ali (AS) said: "take the wisdom wherever it might be. Wisdom might be unsettled in the heart of the hypocrite and it gets agitated, willing to come out, until it settles with its mates in the heart of the believer". And he also said: "Wisdom is what is sought after by the believer, so take it even from the hypocrites".(Nahj Albalaaghah, vol 4).
Imam Ali, the commander of the believers (AS), orders us to take wisdom, even from the hypocrites. Notice the words of Imam Ali (AS): wisdom does not stay in the heart of a hypocrite, and moves to come out, that he will utter it, but not get a lesson from it… then it gets settled in the heart of the believer, where it finds its place. So, how can those who prevent us from quoting from the sources of other sects, prevent us from taking wisdom back from the hypocrites, contrary to the teachings of Imam Ali (AS)?
Imam Ali (AS) also said: "Comprehend a piece of news with rational attention, not just with rational narration, as narrators of knowledge are many, while those who are attentive to knowledge are but few".
The Messenger of Allah (S) said: "When you hear a Prophetic statement compare it to what is in the Quran, and to your reasoning. If it agrees with them, accept it. If not, throw it at the wall (make little of it.)(Sharh Osool Alkafi, Mawla Mohammad Salih Almazindrani, vol 2, margin of p 17-18.)
Allah (H E) said in his holy book: *So give good tidings to my servants* who listen to the sayings and follow the best of it. Those are the ones Allah has guided, and those are in possession of reason*. (Alzumar 17-18).
The solution: It is that we should collect and analyze all the Prophetic statements and Imams' narratives of all schools of thought and sects and ethnicity, even the weak and the doubtful of them, without any exception. As we are not allowed to believe all narratives without any clarification and scrutiny, we must not ignore them and deny them because of the weakness of their origin. We should also be careful that when finding a certain Prophetic statement or a narrative in any considerable source cannot be taken as a proof of its accuracy, or of the accurate form of that Prophetic statement or narrative. We have to use our intellect and analyse every piece of information, by reasoning, not by narration.
Our aim is not to evaluate Prophetic statements, but to explore the truth, the properties, and the sequence of the reappearance signs, from any source. Our aim is to reach the reality of what the Messenger (S) and the Imams of Ahlulbayt (People of the Prophetic House)(AS) have stated.
Our aim is to listen to every side, and induce what the Muslims have known in the first centuries of Islam, about the signs of reappearance of Imam AlMahdi (AJ), like how criminologist investigators do to discover crimes. They examine every body, knowing that there will be the truthful, and some who are not accurate because of their ignorance, or being careless and imagine what had happened according to their belief and understanding. They also know that there are liars, but they need some degree of truth for verifying their lies, otherwise their lies will be discovered because their attempts were fragile.
Our aim is to discover what people know about the signs of reappearance from their words and tales, considering their stand about the concept of the awaited AlMahdi, positively or negatively, together with taking into consideration the level of knowledge of the people at the early years of Islam, according to which the Messenger (S) and the Imams of Ahlulbayt (People of the Prophetic House)(AS) pronounced their Prophetic statements and the Imams' narratives.
Therefore, our aims are:
1. To deduce from the Prophetic statements and the Imams' narratives some common patterns to determine the properties of each sign as accurately as possible.
2. To deduce from them some common patterns for the relations and sequence of every sign in regard to the other signs.
3. To deduce from them some common patterns for the timing of the occurrence of every sign chronologically.
We will list down the sources of all Prophetic statements and the Imams' narratives when we refer to them. After reading many of the sources related to the signs, I would like to refer to the following couple of sources:
* Kitab Alfitan (Book of disorder) of Na’eem bin Hammad Almorozi, the tutor and master of Imam Albokhari, (1414 H, 1993 AD, Dar Alfikr), because:
• It is one of the oldest works available, specialized in the events of the end of time. Most of the sources that were composed after it depend on it. He died in 229 H, 844 AD.
• This book has two manuscripts; one in the British Museum, the date of its transcription is 706 H, 1306 AD. The second is in Istanbul transcribed in 687 H, 1288 AD, with little differences between the two, which give some creditability to their transcription, and with some reservations, as they were transcribed four centuries after their composition.
* Mi’jam Ahadeeth Imam AlMahdi (AS), composed by Sheikh Ali Alkorani Al’aamily, 1411 H, 1990 AD, because:
• It is the first encyclopaedic work of its kind, specialized in the traditions and narratives about Imam AlMahdi (AJ).
• It contains about two thousand traditions from more than four hundred sources of traditions and narratives, from every school of thought and sect.
• Fourteen research fellows of the Establishment of Islamic Knowledge ‘Mo’assat Alma’arif Alislamiyah’, contributed in compiling it, under the supervision of Sheikh Ali Alkorani, which gives the work a high degree of credibility, for the comprehensiveness of the lexicon on one side, and to the traditions and narratives on the other side; for mentioning the number of sources of every text and form. May Allah reward them for their enormous effort, and many thanks to them.
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Count Down of the Signs
Published 10 Muharm 1435 \ 13-11-13
The chronological order of the signs of the reappearance of AlImam AlMahdi, may Allah expedite his happy outcome firstname.lastname@example.org
|Last updated : April 20, 2016|